Professional Documents
Culture Documents
Montague Ullman
DEFINITION
An experiential dream group is one in which people come together for the
purpose of helping each other work out the feelings and metaphors conveyed
by the imagery of their dreams. It is best thought of as an exercise in dream
appreciation. It is analogous to the appreciation at a feeling level of the
metaphor of a poem.
BACKGROUND
From time immemorial people have shared their dreams in the hope of
penetrating their meaning. Perhaps they merely have sought solace in the
sharing of an awesome experience. In some preliterate societies there is still
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much social support for dream sharing. This is so, for example, among the
Senoi-indians of Malaysia and the Hopi Indians of Arizona. For the most
past, however, activities around dreaming in Western societies have
followed a pattern, also laid down earlier, of bringing a dream to an expert
who offers an interpretation. The psychoanalytic context is the current
version of this earlier model.
Some degree of interest in dream sharing has persisted and has erupted into
greater prominence in the past decade as part of the general interest in
consciousness-raising activities. Growth centers have promoted small-group
dream sharing, spontaneous and sponsored dream groups have sprung up,
and a literature on the benefits and technology of dream work has addressed
itself to the needs and interests of people who wish to work with their dreams.
The Gestalt approach to dream work has become increasingly popular. It
stresses the advantage of role playing the elements of a dream in the company
of another or others (Perls, 1969). There have been notable efforts to
demystify dreams to make them accessible to the nonprofessional (Faraday,
1973, 1974; Ullman and Zimmerman, in press). A number of doctoral theses
on the subject of dream sharing have appeared in recent years (Randall,1977;
Sabini, 1972). A new publication, The Sundance Community Dream Journal,
has appeared and is devoted to the encouragement of dream work,
particularly in group settings. An excellent review of these developments
appears in a recent volume, by McLeester (1976).
The followers of Freud tended to perpetuate the idea that dream work had
best be left to professionals because of the risks involved and the special
theoretical knowledge that was needed. Jung's notions about dreams could
be more readily understood apart from any particular psychoanalytic
orientation to personality conflict. Dreaming experience stood in a
complementary relationship to waking life, and the elements that made up
the manifest content of the dream could gain meaning through a process of
amplification rather than through efforts to get at a disguised latent content.
Jung meant by amplification allowing the images and the qualities and
properties connected with them to come into focus as expressive and
revealing statements about the dreamer's life. This emphasis on the
revelatory power of the manifest content has been the leverage used to move
dream work from a restricted professional setting to a more general public
setting.
My own experience with dreams and the role they play in our lives (Ullman,
1969, 1977, in press; Ullman and Zimmerman, in press) left me convinced
that dream sharing in small groups is a feasible route to serious dream work.
What one can do with a dream depends neither on professional credentials
nor on one's mastery of psychoanalytic theory. It evolves out of one's interest
in dreams and on one's readiness to engage in self-disclosure in the context
of a supportive social response system. Resistiveness to dream work
diminishes rapidly once a group gets under way. This is not to say that it
melts away completely, but rather that there is a good deal of variation in the
degree of comfort that people feel as they engage in the self-disclosure
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intrinsic to dream work and that for each person the freedom grows greater
with experience.
There are certain axioms and principles that underlie the operation of an
experiential dream group.
Axioms:
Principles. There are three main principles that govern experiential dream
work:
Emotional growth is contingent on the discovery of who we are and the real
impact we make on others. It involves the gradual shedding of illusions as to
who we are and what we think our impact is on others. Where there are
illusions, there are vulnerable areas. Our dreams reflect back to us the
tensions generated when events in our daily life expose some of these
vulnerable areas. In our dreams we seem capable of assessing these events
against the backdrop of our past experience and, in so doing, arrive at a felt
sense of their importance and the impact they may have for our future.
Emotional growth also takes place by another route. Tension results when
the novelty and strangeness of a reality event test the limits of our
competence. When tension of this kind triggers a dream, we again resort to
a backward scanning of our past to explore the possible resources we can
mobilize to meet the challenge. Inventive and creative solutions may be the
result.
assess and cope with the immediate tension confronting him. When the
resources thus mobilized are not adequate to the task, and the tension rises
rather than abates, awakening occurs. From the point of view of an adaptive
maneuver, this means that further waking experience is necessary before this
particular issue can be adequately dealt with.
In sum, our dreams serve as corrective lenses which, if we learn to use them
properly, enable us to see ourselves and the world about us with less
distortion and with greater accuracy. It is in this sense that dreams may be
said to serve a healing function. To allow oneself to be confronted clearly
and honestly with an issue is the first step in coming to terms with it. Our
dreams are a way of helping us take this first step.
These general ideas about the nature of dreaming are shared with the group.
They represent a point of view about dreams that defines the essentials
without a commitment to any particular metapsychological superstructure.
They are developed in greater detail elsewhere (Ullman, 1973; Ullman and
Zimmerman, in press).
Precipitating Event
I prefer the term "intrusive novelty" to "day residue" to refer to the event that
determines the content of the dream. This term defines the two characteristics
of the prior event that make it apt to resurface as the nuclear focus in a dream
sequence. The event has the quality of novelty in the sense that it catches the
person off guard. At the time it is encountered, there are no immediately
available ways of coping with it. The event is intrusive to the extent that it is
linked to earlier unsolved emotional issues from the past. Alternatively, it
may be experienced as novel on the basis of its being truly new and outside
the range of past experience. In the first instance the element of novelty lies
in the unexpected exposure of some defensive strategy related to unresolved
emotional residues from the past. In the second instance the element of
novelty lies in the nature of the event itself and the challenge to personal
growth that it offers. In either instance the intrusiveness results in the need
to explore past stores of experience in order to mobilize the resources needed
to deal with the impact of the precipitating event.
Longitudinal Scanning
This term refers to the remarkable way in which a precipitating event taps
into our remote memory stores and mobilizes bits and pieces of past
experience that are affectively related to it. This is a mechanism available to
the dreamer that enables him to explore the implications of any tensions
associated with the day residue and to assess his coping resources, healthy
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and defensive, in dealing with them. The range of data thus made available
is much greater than that at his disposal at the time the event was initially
confronted. In effective dream work it becomes necessary to clarify and
understand the present context in order to understand the relevance of the
references to past experience.
Visual Metaphor
Dreams can be thought of as three-act dramas with the dreamer looking for
the answer to a specific question in each act. The opening act setting begins
with the dreamer's concern with the question: What is happening to me? The
affective residue associated with the recent event has registered a tension
now being experienced by the dreamer. As he moves into the second act, his
concern is with the question: What is the history of this tension, and what
resources can I mobilize to deal with it? In the final act, he is concerned with
the question of how to move toward some kind of resolution. At this point
he is faced with the possibilities of a binary decision. Can the tension be
contained without disrupting the sleep cycle, or is it great enough to result in
awakening?
There are only a limited number of dilemmas which people find themselves
in that preoccupy them while dreaming. Some of the more frequent ones
include:
Defining the dilemma in relation to the specific predicament that the dreamer
is in at the moment is helpful in extending the range of meaning of the dream.
GUIDELINES
1. The decision to share a dream rests solely with the dreamer. No one
should ever be made to feel under constraint to share a dream.
3. Short dreams are preferred to longer ones for reasons of expediency with
regard to time. Dream work proceeds slowly and should progress at a
leisurely pace. A very long dream may prove too cumbersome to manage
in any reasonable time period.
4. The process is explained, and the roles of the dreamer, the group, and the
leader are defined. Any questions concerning the process or the various
roles are clarified at this point.
6. The leader indicates that he holds the option of considering several dreams
before settling on a choice. This is generally of importance only in a
beginning group. The leader is concerned with working with a dream that
might readily and clearly lend itself to illustrating the process. He also
must remain sensitive to the possibility of a dream's being offered, not for
the purpose of sharing, but as an acting out of some manipulative need.
7. Issues of confidentiality are discussed and clarified. These include the use
of tape recorders, the need for permission for any published material, and
the general question of respecting personal disclosures.
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THE PROCESS
First Stage
Second Stage
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The group members are asked to "move into" the dream and try to make it
their own. They are asked to respond at two levels, first to the feelings the
dream evokes; and second to the images. They have free reign in exploring
the limits of their response and are under no obligation to defend or justify
it. They are to speak to each other rather than to the dreamer. They are told
that what they come up with is to be considered their own projections until
and unless there is later validation by the dreamer. As much time as is needed
is allowed for each of these responses to run its course.
The concept of the visual metaphor having been explained, the group now
explores each of the images as well as the relationship of each image to each
other one for its possible metaphorical meaning. Again, the group is
encouraged to report whatever occurs to it. We are seeking out what each
one has to contribute. At this stage we are not concerned with contradictions,
differences of opinion, and so on. The goal is to display the broadest possible
spectrum of personal responses to the metaphorical potential of the imagery
and to do it without "laying" an interpretation onto the dreamer.
The group's activity at this point is best described as an exercise that may or
may not be helpful to the dreamer. The members are encouraged to come out
with whatever they feel, regardless of how unrelated or purely personal it
may at first appear. This is not easy to do. It takes some effort and experience
to move away from the comfortable stance of focusing on what they think
the dream is telling the dreamer to working with the dream in terms of what
it is telling them.
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The leader's ability to preserve the integrity of the process is tested in various
ways in this stage. It requires some effort to keep the group focused on their
feeling responses initially. This is so because the images are so challenging
and stimulating that there is the temptation to begin to work directly with the
metaphors. The leader must be on guard against anyone slipping into the role
of dream interpreter and telling the dreamer what the dream means. His role
is to support everyone's right to say what he thinks, no matter how far out it
may seem. Finally, he must respond as a member of the group with his own
feelings and metaphors.
After all the projective responses have been developed, the leader may
attempt to bring them into a more organized relationship to the manifest
content, in order to emphasize that the sequence of images is as important as
the images themselves. Comparisons, contrast, and other clues to meaning
emerge when this is taken into consideration. An image that appears puzzling
when looked at by itself may assume meaning when examined in its
relationship to the preceding and succeeding images. The leader's efforts at
orchestrating the group's input and checking it against the manifest content
also provide the opportunity to call attention to any details in the dream that
might have been overlooked or not given sufficient attention.
What accounts for the fact that some of the responses of the group at feeling
and metaphorical levels resonate with the dreamer? The group's ability to
pick up feelings the dreamer may be unaware of is, I think, due to the fact
that images arise out of feelings in the first place, and through their selection
and arrangement they often convey the source of their origin. As for the
group's coming upon metaphorical translations of the imagery that strike a
chord with the dreamer, it is not a surprising development. We all swim
about in the same social sea so that any particular image may convey similar
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Third Stage
This stage is devoted to the dreamer's effort to find the connecting links
between the imagery of the dream and the immediate life situation giving
rise to the dream. It unfolds in three phases.
Phase I. The dreamer is given all the time needed to respond to the input
from the group and to develop his own view of what the dream now means
to him. He can go about it in any way he wishes; either he may stress those
parts of the dream that were opened up by the group, or he may begin with
where he was in relation to the dream before the group work began.
Phase II. When the dreamer is finished, the group then enters into a dialogue
with him to help explore any images that remain unclear and to help identify
the relevant life context. This is done in the form of open-ended questions
which any member of the group may put to the dreamer, at the same time
recognizing that the dreamer remains in control of the level of self-disclosure
he wishes to make. When the dreamer finds it difficult to identify any recent
events related to the dream, it may be helpful to ask him to try to recall his
last thoughts and preoccupations before falling asleep. This often yields a
direct clue to the focus of the dream. If the dreamer is unable to do thus, he
may be asked to recount the events of the day before. Doing thus often leads
quite unexpectedly to the identification of the significant precipitating event.
The dreamer is also encouraged to explore the connections to the past
suggested by the imagery.
Phase III. The dreamer has the last word. He assesses the degree of "closure"
he now feels about the dream. If it is not sufficient, he can encourage the
group to continue with the exploration. He is free to stop the process at an
earlier time if, for any reason, he should wish to.
At this stage the group must again be careful to respect the dreamer's
authority and not use their questioning to challenge it. The questioning, like
the group's participation in the second stage, should be an instrument that
helps the dreamer in his exploration of the dream. It should not be used in a
confronting or challenging way or as a way of getting agreement.
Rationale. By the time the third stage is reached, a feeling of trust and rapport
has developed between the dreamer and the group. A genuinely concerned,
helpful, and supportive response is elicited when someone has had the
courage to share a dream and seek help with it. There is an important though
implicit aspect of the process that further nurtures this trust. It stems from
the fact that the process evolves dialectically into one of mutual self-
disclosure. The dreamer defines himself by offering a dream. This in turn
leads to the group members defining themselves through the projections they
offer. In the final stage all parties become better known to themselves and to
each other. The dreamer gains from those parts of the group's projections that
are relevant to him. The group members gain from the discovery that aspects
of their responses that they thought related to the dreamer were really their
own projection. They learn by being confronted with their own biases as the
images fall into place in the dreamer's life.
The dreamer needs the group's help in the exploration of the images. It is the
group's interest, support, and probing that help close the gap between what
the image is conveying and what the dreamer may be defending himself
against. Our dreams offer us the opportunity of growing more whole. This is
an aspect of emotional healing that requires the concerned support of others.
TABLE 14-1.
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2. Focus of the The focus of the group is The focus of the group is
group. on the impact of the dream on the impact of the
on the dreamer. The focus behavior on an
is on an intrapersonal field. interpersonal field.
5. Nature of the The process brings into the The process brings to light
process. open the unknown the unknown messages
messages embedded in the embedded in
imagery of the dream. interpersonal behavior.
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6. Source of the The dreamer and the group The leader works from a
expectations. work along intuitive and theoretical base involving
shared experiential levels personal and group
with no specific theoretical dynamics.
orientation.
3. The control exercised by the dreamer. This allays fears and anxieties that
might otherwise heighten defensive operations.
4. The leveling out of hierarchical arrangements. The fact that the leader
shares dreams and does not assume any special therapeutic role minimizes
defensive operations. It also lessens the likelihood of issues arising
relating to transference and resistance.
6. The ludic quality of dreams. The ludic or play aspect of dreams has a
greater chance of surfacing in a group setting than in the dyadic
relationship.
The best arrangement seems to be to use the group experience to get the
leverage on the dream necessary to pursue it in greater depth in the private
sessions. Quite often the pressures in the therapeutic hour do not allow for
the time necessary to work through a dream, in which case it may be brought
to the group. There are also instances when transferential and
countertransferential issues arising in therapy are clarified through group
work.
PRACTICAL CONSIDERATIONS
Some of the optimal conditions for any small group process are the same for
dream groups. Some are different.
Frequency. There is some flexibility here. I prefer groups that meet weekly
for two hours.
Duration. The contract can be for any duration. Four weeks gives a
newcomer a feeling and grasp of the process. My groups tend to be ongoing
on the basis of renewing the contract for four weeks at a time. As participants
get to know each other better, more of their interaction becomes reflected in
their dreams, and the growing knowledge of one another sharpens the
accuracy of the contributions.
Group Process. There are occasions, though relatively rare, when the
integrity of the process is jeopardized. Then more time has to be devoted to
group process in order to deal with tensions that may arise within the group.
If the dream process is adhered to, tensions of this kind are minimal.
Deviations from the Process. Once the group understands lice importance of
identifying the immediate life context that gave rise to the dream, there can
be more flexibility about presenting older dreams and repetitive dreams,
provided enough of the context can be recalled, or if the dream is so
important that the dreamer is willing to risk the loss of specificity that occurs
when the context eludes us.
Changes in the Group. At the end of each four-week period the makeup of
the group may change because of turnover. Although these changes may
have some impact on the growing sense of intimacy and trust among the
participants, they also provide the compensatory feature of fresh new input.
The group joins in the decision to bring in newcomers.
APPLICATIONS
The process lends itself to training and general educational purposes. It has
been introduced into a college curriculum (Jones, 1979) and into the training
of psychiatric residents and psychoanalytic candidates (Ullman, 1977).
Experiential dream work can be extended to all age groups with whatever
changes may be needed to accommodate the special needs of selected
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SUMMARY
REFERENCES
Faraday, A. The Dream Game. New York: Harper & Row, 1974.